Suchergebnisse

Introduction: producing masculinity by using women and femininity -- "But I'm a nice guy": a voice for men, anti-feminist men's rights, and the straw feminist -- "Penis, penis, who's got" the pants: Levi's ex-girlfriend jeans and the ex-girlfriend -- "You never want to ever looked caked in makeup": men's natural look makeup video tutorials -- "It's boner bashing time": Leandra Medine's man repeller blog -- "Not a newbridetobe": wedding masculinity and forums for grooms -- Afterword: turning masculinity around: breasted masculinity, wedding suits, and altered terms

1. Working eBay and Etsy : selling stay-at-home mothers -- 2. Touching feeling women : reborn artists, babies, and mothers -- 3. It's about "creation, not destruction" : brides, photographers, and post-wedding trash the dress sessions -- 4. Dead white weddings : zombie walk brides, marriages, and how-to guides -- 5. Never cleaning up : cosmetic femininity and the remains of glitter.

"Producing Women examines the ways femininity is produced through new media. Michele White considers how women are constructed, produce themselves as subjects, form vital production cultures on sites like Etsy, and deploy technological processes to reshape their digital characteristics. She studies the means through which women market traditional female roles, are viewed, and produce and restructure their gendered, raced, eroticized, and sexual identities. Incorporating a range of examples across numerous forms of media--including trash the dress wedding photography, how-to instructions about zombie walk brides, nail polish blogging, DIY crafting, and reborn doll production--Producing Women elucidates women's production cultures online, and the ways that individuals can critically study and engage with these practices"--

Histories of digital social media and identitopias should address references in the 1990s and more recently to LambdaMOO—a multiuser setting where characters and synchronous experiences are rendered by texts. Chronicles about LambdaMOO are often linked to the rape of a female and nonbinary character and Julian Dibbell's "A Rape in Cyberspace" reportage from 1993. In this article, I address the implications of how Dibbell's text is widely cited, attracted many individuals to LambdaMOO, and is associated with reshaping the site. I cite the pleasure and danger and rape literature and perform a feminist analysis of writing about LambdaMOO. I argue that we need to interrogate how LambdaMOO, including character attributes, community, and governance, are tied to online rapes. LambdaMOO functions as an identitopia, which can be defined as a system that foregrounds and combines identity explorations, liberatory and regulatory community experiences, celebrations and critiques of the site, and violence.

Leandra Medine indicates that she wants the Man Repeller multi-author blog to 'serve as an open forum for women to draw their own conclusions' instead of making 'any sort of feministic statement'. Medine renders feminism as amorphous and an individual choice but she has been widely lauded for offering a feminist engagement in fashion. Her practices and position, as I argue throughout this article, allow her to fashion feminism, including associating feminism with the man repeller style and replacing aspects of second wave and rights-based feminisms with the purportedly more equitable and liberating website ethos of choice and equality feminism. Yet in replacing 'feministic' critiques with promises of stylish cultural change and clothing that reportedly repels men, Medine and other Man Repeller authors elide how systemic oppression functions. This ambivalent relationship to feminism, and dearth of intersectional advocacy, prompted a backlash in 2020. Critics interrogated Medine's facile statement about #BlackLivesMatter, the company's lack of diversity and the unsuccessful restructuring of the blog. As a means of analysing Man Repeller, I employ textual analysis, feminist and queer literature and media theory. I define fashioning feminism as a collaborative and ongoing process of producing feminist positions and thinking, including the negation of certain forms of feminism. I assert that attending to the fashioning of feminism can foreground central and developing feminist theories; the appeal, unstylishness and effacement of feminism; and the connection between style and politics. This includes readers' interrogations of Man Repeller's politics, which are occurring along with contemporary examinations of racism. Since fashioning feminism is a collaborative and ongoing process of producing feminist positions and thought, engaging with its concepts and debates can further the critical study of feminism, nurture feminist conversations and advocate for social change.

Women use the #ManicureMonday Twitter hashtag to educate people about hand and nail care, share their nail art and expertise, and look at various hands. Beginning in 2013, the scientist Hope Jahren organized a hashtag hijacking in which scientists who were not in control of or associated with #ManicureMonday disrupted individuals' collaborative conversations about manicures, tried to educate participants, and expressed the scientists' values and interests. The scientists argued that what women's hands do is more important than how they look and that women and their manicured hands are constructed as passive objects on the Twitter feed. Jahren and these other scientists have identified Twitter as useful for their conversations about science and extended their own social capital by microblogging. They also use Twitter as a way to instruct women about objectification and other feminist issues and to intervene in women's interest in their nails, which these scientists believe is frivolous and disempowering. In this article, I address the diverse ways in which these ideas of usefulness, useful media, instruction, and social capital are articulated through #ManicureMonday by performing a close textual analysis of the manicure tweets and the hashtag hijacking. My reading is based on the relationship among feminist inquiries about viewing positions and objectification, the literature on useful media, and conceptions of social capital. I argue that we need to attend to the ways the #ManicureMonday hijacking and other instances of media education may not be useful for all participants.